September 29th, Anno 1643.

By the Reverend Mr. Thomas Coleman, one of the Members of the _Westminster_ a.s.sembly of _Divines_.

Preached and published according to the several Orders of the Honourable House of Commons.

Nehem. x. 28, 29. _The people ... entred into a curse, and into an oath to walk in G.o.d's law,_ &c.

GLASGOW, Printed for George Paton, Book-seller in _Linlithgow_. MDCCXLI.

THE SOLEMN LEAGUE AND

COVENANT.

SERMON AT WESTMINSTER.

_BY THOMAS COLEMAN._

"For who is this, that engaged his heart to approach unto Me, saith the Lord?"--_Jerem._ x.x.x. 21.

Two things in this clause cause some obscurity: _First_, The uncertainty of the subject. _Second_, The ambiguity of one phrase.

1. The uncertainty of the subject, or person of whom the prophet speaks here: whether of Christ, by way of prophecy, or of some particular person, by way of story, or indefinitely of every one, by way of duty.

2. The ambiguity of that phrase, _engaged;_ which, according to the variety of its signification, is or may be variously rendered. _He adorned His heart; He applied His heart; He directed His heart; He engaged His heart._

Hereupon the sense becomes various.

1. Who is he, _viz._ Christ, hath appointed his heart? Can there be found a parallel to Christ in the world, that hath so given himself up to G.o.d? made Him and His ways his meat and drink, yea more than his ordinary food?

2. Who hath fitted and adorned his heart? Is there any that can adorn and prepare himself to approach unto G.o.d, without G.o.d?

3. To omit others of like nature: it may be true, that it is chiefly spoken of Christ: the t.i.tles in the beginning of the verse look this way; his n.o.ble One, his Ruler; but seeing Christ is the head of the body, and one with His body, it may secondarily, and by way of communication, be also affirmed of His members; and to them we extend it.

The clause therefore seems dependent, and as it is applied to man, hath reference to that which is an act of G.o.d, and seems to be a reason thereof. "I will cause him," saith G.o.d, "to draw nigh, and he then shall approach; for who is this that hath engaged his heart?" The force of which inference may look two ways.

1. Shewing the impossibility in man to begin the action: "I will cause him to draw nigh; for who is this, that hath engaged his heart?" Where is the man that can direct his heart, approach to Me of himself, by his own power? Not any, not one: "Without Me you can do nothing."

2. Approving the endeavour to continue; I will cause him to draw near, that he may approach, and stay with Me: he doeth his best, according to his strength; "he engageth his heart," I will help on with the work; "for who is this?" Oh this is an excellent one; there are not many so; that any, that this is so, is beyond expectation, worthy of commendation. What an one is this? "Who is it that hath engaged," tied, bound his heart from starting aside like a broken bow, to approach to, and to continue with Me, saith the Lord?

In the words (to proceed methodically and clearly) I offer the sum of my thoughts, to be considered under four general heads, or parts.

I. The opening of the phrases.

II. The propounding of the point.

III. The viewing of the duty.

IV. The encouragement to the practice.

In and through these we shall walk, as travellers, who speed their pace in those fields which yield no novelties, no fruit, no delight, but where they meet with varieties to delight the senses, fruitful places, green pastures to refresh themselves and beasts, they rest themselves and bait: so in some of these we shall only take and offer a taste, on others insist, as G.o.d shall direct; wherein an engagement of the attentions in the handling to me, may, through G.o.d's mercy, beget an engagement of the heart to G.o.d in the applying of them in order.

I.--_The opening of the phrases._

For the fuller understanding of the prophet's drift, three words or phrases in this short sentence are a little to be cleared; for it containeth three parts: 1. An action of piety. 2. The object of this action. 3. The inquiry into both: and these are expressed in so many several particles.

1. The action of piety, engaging the heart. The heart may prove loose and wandering without an engagement: the engagement may be hypocritical and sinister, if it be not of the heart; but the one implying stability, the other sincerity, both together complete it as an action of piety.

2. The object of this action, "to approach unto Me." Sin may be the object pursued, and G.o.d may be beheld at a distance: in this, we do not approach; in that, we approach not to G.o.d; but either is needful. G.o.d abhors those that approach to sin: He minds not those that look to Him at their distance: except then thou approach, and approach unto G.o.d, thy endeavour is either cold or cursed.

3. The inquiry into both, who is this? into the act of engagement, because it is not usual, into the part engaged, because it is subtile; and what we seldom see, or groundedly suspect, we have cause to inquire after.

Of the first; this engagement is a degree of the heart's motion towards any object, good and bad; for it was an engagement, though a bad one, when more than forty men bound themselves with an oath from eating and drinking, till they had killed Paul. To this degree of engagement we ascend by these steps, and the heart of man perfects a motion towards G.o.d and good things thus gradually.

1. By an inclination or hankering, a propensity in the mind to this or that: this naturally is evil, and to evil; he that follows his inclination goes wrong, the whole frame of a man's disposition being continually ill-disposed. It is called in scripture the speech or saying of the heart, and used indifferently both of good and bad, yet with a notable mark of diversity in the original, though translations mind it not. Eight times in the Old Testament is this phrase, "Said in his heart," used: four times by the wicked, and as oft by the righteous; but constantly, whensoever a wicked man useth it, as David's fool, Esau, Haman, Satan, it is in his heart; when a good man, as Hannah, David, it is to his heart; and teacheth: 1. That the heart and courses of a wicked man are subject to his inclinations; they dictate to him; they command, and he obeys. 2. But the inclinations of a good man are subject to him; he dictates to them, commands them as things subdued, and fit to be kept under.

Both these different inclinations, different, I say, in respect of subject and object, are strengthened with nothing more than the often reiteration of suitable acts; an evil inclination with evil acts, a good with good. 1. Sin gathereth strength by frequency of committing, and at last becomes as natural as meat or sleep. "By following vanity, they became vain." 2. A good inclination is furthered by good actions; frequency in performance turns to a habit: therefore the Jews, to habituate their heart to mourning, do always, for the s.p.a.ce of three days before the memorial of the temple's desolation, in their public meetings, read chapters of mourning; for (say they) three acts make a habit. And hereupon it was: that Israel, above and before other nations, became a blessed people; blessings being even naturalized upon them by the holiness of the three patriarchs, Abraham, Isaac, and Jacob, immediately succeeding one the other.

2. By a desire, which is an inclination augmented and actuated, carrying on the party to the thing desired, grounded on, or inclined by some external enforcements. This was in Paul, who by that relation to, and interest that he had in, the Thessalonians, endeavoured abundantly with much desire to see their face, which put him to the essay once and again.

3. A purpose, a determination to effect, to accomplish his desire. I have purposed, saith David, "that my mouth shall not transgress," which purposing, before it be taken up, should be well grounded, and, when taken up, not lightly altered. For see, how a change in such a purpose, put the apostle to a serious apology; he was minded to have visited them, he did not; he foresaw they might, they would tax him of lightness, as either not minding, or not being master of his own determinations, and so consequently his ministry, and therein the gospel might be blemished: the fear of which struck his heart, the prevention of which moved his spirit, that both they might be satisfied and himself remain without blame.

4. A resolve, a purpose settled; Daniel was fully resolved, he had laid this charge upon his heart, that he would not defile himself with the king's meat.

5. A tie or obligation, whereby the heart, otherwise shifty, is bound to the work intended, sometime by a single promise, sometime by an oath or vow, and sometime more publicly by a solemn covenant. And this last and highest degree is that which the prophet speaks, at least in this sense I take it. This is that engagement of soul, whereby a man prevents his starting aside: and this is that first phrase that was to be opened.

Of the second; "to approach unto Me."

This is the object, and this approachment is threefold: 1. In his inward man. 2. In his outward man. 3. In both. 1. In his inward man; in heart, by drawing close to G.o.d, enjoying a sensible and blessed communion with Him, which is comfortable in such a degree that, where it is felt, it needs no bidding to make an engagement. 2. In his outward man, in his person approaching to G.o.d in the practice of all duties commanded; G.o.d in His ordinances is powerfully present, man in their use stands within this presence. 3. In both, in all his abilities approaching to Him in managing His holy cause; and therefore holy, because His. G.o.d walks in the midst of His people's armies: when thy sons, O Zion, "are armed against thy sons," O Greece, "the Lord G.o.d is seen over them." These are those approachings of the saints to their G.o.d: the first is their happiness, the second their duty, the third their honour. It is a happy thing to enjoy G.o.d's comforts in soul; it is our enjoined duty to obey Him in His ways, and it is an honour to be found standing for the way of righteousness.

Of the third. The inquiry, "who is this?"

Scripture questions are of several uses, hold forth several senses; here it seems to be an approbation of the action spoken of. Who is this? What one is this, that so carefully engageth his heart? This is not ordinary among men, nor of an ordinary degree in man; few move, fewer engage themselves to move towards G.o.d. This approbation hath, 1. Its foundation in a duty: I approve this engaging, and the man because he engageth. 2.

Its direction from the subject, heart. The engagement of the outward man may have wrong principles: that it may be right, let the heart, soul, inward parts, all that is within us be engaged to bless His holy name.

3. Its limitation from the object, to approach unto me: to engage the heart to sin, to the creature, to vanity, is neither commendable, nor approvable; but to close with G.o.d, to come to, stay with, and act for Him, this is that which the prophet, and G.o.d in the mouth of the prophet ever approves. And this brings us to,

II.--_The propounding of the point, and that in these words._

G.o.d observes with the eye of approbation, such as engage and tie themselves to Him; He looks with an approving eye upon this carefulness: for such an engagement of soul is, 1. Needful. 2. Helpful; needful for the heart, helpful to our graces.

The needfulness is evident. The heart is slow and subtile, backward and deceitful; except it be drawn with the cords of such an engagement, it puts slowly forward; and when thus drawn, it will fall quickly off. Days of desolation beget resolves, times of terror produce engagements, which the heart (the storm past) will wilily and wickedly seek to evade. David suspected this cozenage in himself, when he cries out, Oh! I have many good thoughts, but a naughty heart; many holy purposes, but a deceitful spirit: thou hast cause, as a Creator, not to believe the tender of my obedience, nor as a just G.o.d, the promise of submission; but I call to Thy mercy to give a.s.sistance. "Be surety for Thy servant for good:" for the performance of all good I promise. And Hezekiah in his sickness was not without fear of this deceitfulness: "Oh Lord, I am oppressed, undertake for me;" I shall never keep my word, that word which my lips have spoken; and I have none dare pa.s.s his word for me: "do thou, O Lord, undertake for me."

2. The helpfulness is undeniable; a heart from this engagement may fetch renewed strength continually. This engagement is a buckler of defence to arm us against Satan's enticement, is armour of proof to withstand the world's inducement; it makes us without fear or failing stand upon our own ground, and renew our courage like the eagle. Job was probably sometimes seduced with such foolish persuasions, to courses not less foolish, but he yielded not: what helped him? even his engagement: "I have made a covenant with mine eyes, how then shall I look on a maid?"

Constancy in good is well-pleasing to G.o.d; "If any draw back, His soul hath no pleasure in them." Whatsoever then is needful for it, or helpful to it, He both prescribes and approves. O let us engage our hearts to this approachment, a duty enjoined, a sacrifice accepted.

But there is one scripture that fully showeth the point, and the truth of it in all particulars. Consider then. Three things may seem necessary herein to be noted; the act, the approbation, and the reason; and here we have them all.

1. The act, engaging; or the persons, the engagers of themselves. Thou hast avouched, set up G.o.d this day to be thy G.o.d, not only in thy conscience by the act of faith, but even by thy mouth thou hast uttered this, probably in some solemn league and covenant. "Thou hast made to say:" so much the Hebrew word imports.